| | 有度: |
三曰── |
| | Thirdly──
|
| | 有度: |
賢主有度而聽，故不過。有度而以聽，則不可欺矣，不可惶矣，不可恐矣，不可喜矣。以凡人之知，不昏乎其所已知，而昏乎其所未知，則人之易欺矣，可惶矣，可恐矣，可喜矣，知之不審也。 |
| | A wise ruler governs with proper standards and listens, thus avoiding excess. With standards and by listening, one cannot be deceived, cannot be frightened, cannot be terrified, and cannot be unduly pleased. With the knowledge of an ordinary person, one is not confused by what is already known but is confused by what is unknown; therefore, people are easily deceived, can be frightened, can be terrified, and can be unduly pleased—this is due to insufficient understanding.
|
| | 有度: |
客有問季子曰：「奚以知舜之能也？」季子曰：「堯固已治天下矣，舜言治天下而合己之符，是以知其能也。」「若雖知之，奚道知其不為私？」季子曰：「諸能治天下者，固必通乎性命之情者，當無私矣。夏不衣裘，非愛裘也，暖有餘也。冬不用𥵳，非愛𥵳也，清有餘也。聖人之不為私也，非愛費也，節乎己也。節己，雖貪汙之心猶若止，又況乎聖人？」 |
| | A guest asked Ji Zi, "By what do you know that Shun was capable?" Ji Zi said, "Yao had already governed the world. Shun spoke of governing the world and his words coincided with Yao's own signs; thus I knew he was capable." "You may know this, but by what means do you know that he did not act out of selfishness?" Ji Zi said: "Among those capable of governing the world, one must necessarily understand the nature and destiny of human beings; such a person would naturally be without selfishness. In summer people do not wear furs—not because they love furs, but because warmth is already sufficient. In winter people do not use fans—not because they love fans, but because coolness is already sufficient. A sage's lack of selfishness is not out of love for expenditure, but rather a matter of self-restraint. Self-restraint—even the mind of a greedy and corrupt person would still be brought to a halt, let alone that of a sage?"
|
| | 有度: |
許由非彊也，有所乎通也。有所通則貪汙之利外矣。 |
| | Xu You was not merely strong-willed; he had attained an understanding. Having such understanding, the benefits of greed and corruption lie outside his concern.
|
| | 有度: |
孔、墨之弟子徒屬充滿天下，皆以仁義之術教導於天下，然而無所行，教者術猶不能行，又況乎所教？是何也？仁義之術外也。夫以外勝內，匹夫徒步不能行，又況乎人主？唯通乎性命之情，而仁義之術自行矣。 |
| | Confucius's and Mozi's disciples and followers filled the world; they taught benevolence and righteousness throughout the land. Yet, their teachings found no practice—those who taught could not themselves act upon these principles, let alone those who were taught? Why is this so? The doctrines of benevolence and righteousness are external. Trying to overcome inner desires with external principles, even an ordinary man on foot cannot put it into practice—how much less so a ruler? Only by understanding the nature and destiny of human life do the principles of benevolence and righteousness naturally take effect.
|
| | 有度: |
先王不能盡知，執一而萬物治。使人不能執一者，物感之也。故曰：通意之悖，解心之繆，去德之累，通道之塞。貴、富、顯、嚴、名、利六者，悖意者也。容、動、色、理、氣、意六者，繆心者也。惡、欲、喜、怒、哀、樂六者，累德者也。智、能、去、就、取、舍六者，塞道者也。此四六者不蕩乎胸中則正。正則靜，靜則清明，清明則虛，虛則無為而無不為也。 |
| | The ancient kings could not know everything; yet, by adhering to a single principle, they brought order to all things. Those who cannot adhere to a single principle are influenced by external things. Therefore it is said: resolve the confusion of understanding, dispel the errors of the mind, remove burdens on virtue, and clear obstructions to the Way. Wealth, rank, prominence, dignity, reputation, and profit—these six are sources of confused intent. Appearance, action, expression, reasoning, breath, and thought—these six are causes of a mistaken mind. Hatred, desire, joy, anger, sorrow, and pleasure—these six burden virtue. Wisdom, ability, rejection, acceptance, taking, and giving up—these six obstruct the Way. If these twenty-four factors do not disturb the mind, then one's nature remains upright. Uprightness brings stillness; stillness brings clarity and purity; clarity and purity bring emptiness; and emptiness leads to non-action, yet nothing remains unaccomplished.
|
